Commentary and Lesson on Matthew 2:1-23

by Dr. Knox Chamblin

THE VISIT OF THE MAGI. 2:1-12.

I. THE MAGI.

A. Their Identity.

Matthew calls them magoi, whence the Latin magi. Daniel refersto magoi in the Babylonian Empire (1:20; 2:2; 4:7; 5:7). "In latercenturies down to NT times, the term loosely covered a widevariety of men interested in dreams, astrology, magic, booksthought to contain mysterious references to the future, and thelike" (Carson, 85). Apparently this visit resulted from astrologicalspeculation and the study of Jewish writings. They are said tohave come "from the east" (v. 1b); this probably means fromBabylon (cf. Jewish influence in Babylon from the Exileonwards). Their identification as "kings" can be traced back to the3rd century A.D. (Carson, 85), and seems to have resulted fromOT prophecies about kings coming to worship Messiah (e.g. Isa60:3, "Nations will come to your light, and kings to the bright-ness of your rising"). The tradition of "three kings" arose fromthe number of gifts they are said to have presented (2:11); we donot know how many magi came.

B. Their Mission.

This they state in the simplest terms: "Where is the one who hasbeen born king of the Jews? We saw his star in the east [better, atits rising; cf. NIV mg.] and have come to worship him" (v. 2). Matthew thus carries forward a twin theme introduced in ch. 1:

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1. The kingship of Jesus. The magi speak of him notmerely as one destined to become king, but as one possessingkingly status at his birth (cf. the Greek of v. 2; Carson, 86, 89). Accordingly, they come to worship him (the same verb recurs inv. 11).

2. The salvation of Gentiles. Whatever their home, thesemagi are Gentiles. In Mt they are the very first to worship Jesusthe King (Matthew says nothing about the homage of Jesus'parents or of Jewish shepherds). Moreover, their zeal to worshipthe child (demonstrated by their long journey) stands in starkcontrast to the indifference of the Jews (none of whom join themfor the short trip from Jerusalem to Bethlehem) and the hostility ofHerod.

II. THE STAR.

A. Its Nature.

The Greek astÇÇr is not restricted to what we call a "star"; it couldbe any heavenly phenomenon. The main suggestions:

1. A comet. But a comet crosses the heavens too hurriedlyto be seriously considered.

2. A supernova. A "nova" is "a star which suddenlyincreases its light and energy output tremendously and then sinksback to relative obscurity" (Webster). This would happen to anextraordinary degree in a supernova. For this view, cf. EricMascall, The Secularisation of Christianity, 278 (he renders en t‘‘anatol‘‘, "at its flaring up").

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3. A planetary conjunction. Johannes Kepler, a Germanastronomer (d. 1630), pointed out that in the year 7 B.C. thereoccurred "a conjunction of the planets Jupiter and Saturn in thezodiacal constellation Pisces [fishes], a sign sometimes connectedin ancient astrology with the Hebrews" (Carson, 85). Moreover,this astronomical phenomenon occurs only every 794 years but inthat year occurred no less than three times (in May, Sept/Oct, andNov/Dec). Alfred Edersheim points out, in The Life and Times ofJesus the Messiah, 1: 212, that the following year, 6 B.C., Marsjoined the conjunction. Moreover, says Edersheim, "Kepler...alsonoticed, that when [in 1603-4] the three planets came intoconjunction, a new, extraordinary, brilliant, and peculiarly coloredevanescent star was visible between Jupiter and Saturn, and hesuggested that a similar star had appeared under the samecircumstances in the conjunction preceding the Nativity" (213). When we add to the above (i) that Herod the Great died in 4 B.C.,and (ii) that he orders the killing of "all the boys...who were twoyears old and under, in accordance with the time he hadlearned from the Magi" (2:16), there is a fairly strong case to bemade for this view.

4. A unique supernatural phenomenon. The star is anutterly miraculous phenomenon provided by God to herald thebirth of his Son. This view can of course not be disproven. Allsuggestions must remain speculative; the evidence is inconclusive.

B. Its Meaning.

Far more important than the nature of the heavenly phenomenon,is its significance. NB that the magi speak of having seen "hisstar" - i.e. the one belonging to, or associated with, the "one bornking of the Jews." This language strongly suggests that the magihad joined the study of the heavens with the study of the HebrewBible.

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1. OT prophecies. a. Num 24:17 (an oracle of Balaam):"A star will come out of Jacob; a scepter will rise out of Israel." b. Gen 49:10 (Jacob's words about Judah): "The scepter will notdepart from Judah, nor the ruler's staff from between his feet, untilhe comes to whom it belongs and the obedience of the nations ishis." c. Isa 60:3 (and vv. 1-6): "Nations will come to your light,and kings to the brightness of your dawn."

2. Matthew's theology. a. The kingship of Jesus. The starheralds the coming of Israel's King, the one in whom theprophecies of Gen 49:10 and Num 24:17 are fulfilled. b. Thesalvation of the Gentiles. Gen 49:10 speaks of "the obedience ofthe nations," and Isa 60:3 of nations coming to Israel's light (andNum 24:17-18 speaks of the king's conquest of Moab, Edom, andthe like). This is precisely what happens in Mt 2: Gentile magiare drawn by the star (light) of Israel's Messiah, and obey him byworshipping him.

III. THE PROPHECY.

We come to 2:5-6, and to its quotation of Micah 5:2.

A. The Original Meaning of the Prophecy.

1. The humiliation of Judah. The opening note of thepassage (5:1-5) is ominous: "They will strike Israel's ruler on thecheek with a rod." Assaults from Assyria may be included, but soalso is the defeat of Zedekiah, the last of the Davidic monarchs, bythe Babylonians (cf. 2 Kings 25, especially v. 7).

2. The restoration of the Davidic kingship.

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a. Origin in Bethlehem. This town is significant, bothbecause it was "the town of David" (Lk 2:11; cf. 1 Sam 16:1), andbecause it was small and insignificant ("though you are smallamong the clans of Judah," Mic 5:2).

b. Origin in the distant past: "whose origins are fromold, from ancient times" (v. 2b). Some see here a reference to theruler's pre-existence (thus G. Archer, NBC: R). It is much morelikely that Micah links the coming ruler with past time, namelywith the establishment of the covenant with the House of David (2Sam 7:14-16; cf. Ps 89:34-36). In other words, he will come notto establish a new dynasty but to re-establish the old one.

c. The birth of the promised one. "Therefore Israel willbe abandoned until the time when she who is in labor gives birth"(5:3a). Note the reference to the mother of the coming King. "This expectation is doubtless to be related to Isaiah's mysteriouspromise of Immanuel's birth" (L. Allen, NICOT, 345).

3. The character of the king's reign. We must view this inthe light of the corruption of the kings of Micah's day.

a. Rule in Yahweh's name; i.e. Yahweh will rulethrough him: "He will stand and shepherd his flock [imageryfitting for a Davidic king] in the strength of the LORD, in themajesty of the name of the LORD his God" (5:4a).

b. A reign of justice and peace. "They will livesecurely" (5:4b; cf. 4:1-5, of life "in the name of the LORD," v. 5,i.e. life according to his law, v. 2).

c. Inclusion of the Gentiles. "for then his greatnesswill reach to the ends of the earth" (5:4c). Cf. Mic 4:2-3, on the

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Word's going forth from Zion to the Gentile nations round about,the effect of which is the end of war among them.

B. Information for the Magi.

Micah provides the answer to the magi's inquiry. "Where," theyask, "is the one who has been born king of the Jews?" (Mt 2:2). "In Bethlehem in Judea," the scholars answer (v. 5), on the basis ofScripture (v. 6).

C. The Theology of Matthew.

1. The applicability of the original meaning. In Matthew'sportrait of Jesus, several aspects of the original meaning arepertinent (beyond the fact of Jesus' birth in Bethlehem): a. Jesusas fulfillment. His ancestry (1:1-17) links him to the establishingof the Davidic Covenant. b. The character of his reign (justice andpeace vs. corruption and tyranny): cf. below on Jesus and Herod. c. The importance of the mother (cf. comments on 1:21-23). d. The inclusion of the Gentiles.

2. Matthew's shift of emphasis. Mic 5:2 reads, "But you,Bethlehem..., though you are small..." (the Hebrew might also berendered, with Allen, "But from you..., home of one of Judah'ssmaller clans..."). In quoting the v., Matthew adds the adverboudamÇÇs: "But you, Bethlehem,...are by no meansleast..." (2:6a). Between Micah's writing the prophecy andMatthew's quoting it, stands the actual birth of the Davidic King. By virtue of His coming, Bethlehem has ceased to be the leastsignificant among Judah's clans - on the contrary, she now ranksas the greatest.

THE ESCAPE TO EGYPT. 2:13-18.

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I. THE EXODUS MOTIF. 2:13-15.

A. Jesus and Moses.

As God appointed Moses to lead his people out of bondage, so hehas appointed Jesus to save his people from their sins (1:21). AsMoses' life was threatened by Pharaoh, so is Jesus' by Herod. AsMoses' life is saved so that he can fulfill his appointed task, so isJesus' - that he may accomplish the saving purpose for which Godhas sent him (namely, to give his own life, 20:28, rather than haveit taken from him by the Judean king or the Roman emperor).

B. Egypt as a Haven.

Just as Egypt provided relief from famine for Jacob and his sons,so it provides Jesus and his parents protection from Herod'smurderous design. This fits in well with Matthew's theology of theGentiles: not only have Gentiles come to worship Jesus in face ofIsrael's opposition; now in face of a dire threat from the king of theJews (though Herod himself was an Idumean), it is a Gentile landthat furnishes sanctuary for Israel's Messiah!

C. Jesus and Jacob.

"And so [with Herod's death] was fulfilled what the Lord had saidthrough the prophet: 'Out of Egypt I called my son'" (2:15,quoting Hos 11:1). This is a counterpart to 1:22-23. (1) Theintroductory formulas are identical. (2) Here, as in 1:22-23, thereare two stages of realization. God's call of Jacob his son (=Israelites, "the sons of Jacob") out of Egypt; and God's call of hisSon the Messiah out of Egypt. Cf. earlier comments on Mt's useof "fulfill" (pl‘‘roÇÇ). Jesus comes to lead a new Exodus, to savehis people from their sins (1:21).

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II. THE SLAUGHTER OF THE INNOCENTS. 2:16-18.

A. The Original Meaning of Jeremiah 31:15 (Mt 2:18).

1. Sorrow over exiles. Rachel weeps "because her childrenare no more." The "children" in question are, or at least include,members of the northern tribes deported by the Assyrians (cf. 31:4-6, 9, 18-20); see Gundry, 36. The prospect of Babylonian exile(affecting Judah and Benjamin) may also be included (cf. 40:1-2,including the reference to Ramah); see Carson, 94.

2. Rachel and Ramah.

a. The location of Ramah. Ramah is about five milesnorth of Jerusalem (J. A. Thompson, Jeremiah, NICOT, 573),approximately the same distance as Bethlehem is south ofJerusalem.

b. The burial-place of Rachel. According to 1 Sam 10:2-3, Rachel's tomb was in Zelzah, near Ramah. Gen 35:16-20reports that she died and was buried during a journey from Bethel(near Ramah) to Ephrath (i.e. Bethlehem). This happened "whilethey were still some distance from Ephrath" (35:16), or "while wewere still on the way, a little distance from Ephrath" (48:7). SoRachel's burial has associations with both Ramah and Bethlehem.

c. Rachel as Mother of Israel. Rachel did not motheras many sons as did Leah (Gen 35:23-24), but she was Jacob'sfavorite wife. She mourns over the loss of all of Jacob's offspring,those (in all probability) from both northern and southernkingdoms.

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3. The context of hope. NB that the promise of return isgiven immediately after Jer 31:15. "This is what the LORD says:'Restrain your voice from weeping and your eyes from tears, foryour work will be rewarded,' declares the LORD. 'They willreturn from the land of the enemy. So there is hope for yourfuture,' declares the LORD. 'Your children will return to their ownland'" (31:16-17). Then 31:31-34 speaks of the time whenYahweh will make a "new covenant with the house of Israel andwith the house of Judah" (v. 31), in which their sins will beforgiven (v. 34). Rachel's mourning will be turned into joy.

B. Matthew's Meaning.

1. The emotional factor. Israel's present anguish (asexpressed especially by the mothers of the slain babies) is just asintense as was her anguish over the exile of northern and southerntribes.

2. The geographical factor. Given the close associationbetween Ramah and Bethlehem in the circumstances of Rachel'sdeath, it is fitting that this verse be chosen as an expression ofIsrael's grief.

3. The theological factor. In Mt 1, the Babylonian Exileconcludes the second segment of the genealogy (v. 11) - at whichpoint all hopes associated with the Davidic Dynasty seem to havebeen dashed. But the Exile also marks the beginning of the thirdand final segment of the genealogy (v. 12), that climaxes with thecoming of Jesus the Messiah - at which point all the promises tothe House of David begin to come to full realization. Thus we cansay (recallig the note of hope in Jer 31) that the child who hasescaped Herod's slaughter is the one whom God has appointed tobring restoration, to turn sorrow into joy, and to usher in the NewCovenant prophesied in Jer 31 (cf. Mt 26:28). Matthew does not

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expressly quote the words of hope from Jer 31; but this wholeGospel is devoted to setting forth the fullest realization of thathope. Cf. Carson, 95.

THE RETURN TO NAZARETH. 2:19-23.

I. A GENERAL PROPHECY.

The plural "through the prophets" is specially noteworthy,alongside the singulars of 1:22; 2:5, 15, 17. Matthew has noparticular OT passage in view (as confirmed by the impossibilityof finding an OT counterpart for the statement of 2:23b).

II. MESSIAH'S HUMILIATION.

In keeping with prophecy (e.g. Isa 49:7; 53:2-3), he lives in adespised town (he is "the Nazarene," not "the Bethlehemite"): cf.Jn 1:46; 7:42,52.

III. THE DAVIDIC MESSIAH.

Nazoraios recalls Hebrew netser, "branch" (Isa 11:1). Jesus "wasa branch from a royal line hacked down to a stump and reared insurroundings guaranteed to win him scorn" (Carson, 97). "TheDavidic origin of the Branch provides a fitting capstone toMatthew's version of Jesus' nativity, which began with a referenceto 'Jesus Christ the son of David' (1:1; cf. Rev 22:16). ThusMatthew marries phonetics with Christology" (Gundry, 40). Morethan one theme of Matthew's birth narrative is recalled in Rev22:16b, "I am the Root and the Offspring of David, and the brightMorning Star."

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SUGGESTED TEACHING OUTLINE

MAIN IDEA: God confirms and preserves Jesus as Christ andDavidic king.

I. The visit of the magi (2:1-12)A. Jesus is confirmed as the king of the Jews (1:2-12)B. Jesus is confirmed as the Christ (2:4)C. God preserves his Christ and king in Bethlehem (2:7-8,12)

II. The Escape to Egypt (2:13-18)A. God preserves Jesus from the rival king Herod (2:12-16)B. God confirms Jesus as his Christ and king (2:15,17-18)

III. The Return to Nazareth (2:19-23)A. God restores his Christ and king from Egypt (2:19-21)B. God preserves his Christ and king in Nazareth (2:22-23)C. God confirms Jesus as Christ and king (2:23)

SUGGESTED STUDY OUTLINE

MAIN IDEA: God confirms and preserves Jesus as Christ andDavidic king.

I. Birth in Bethlehem: God confirms his Christ and king (2:1-12)A. Jesus is confirmed as the king of the Jews (1:2-12)

1. By Gentiles: the Magi recognize his star (2:1-2)2. By Jews: Herod and the people of Jerusalem believe the

prophecies (2:3,7-8)3. By Scripture: Jesus was born according to prophecy (2:4-

6)4. By God’s intervention (2:2,7,9-10,12)

a. Star (2:2,7,9-10)b. Dream validates the Magi’s conclusions (2:12)

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B. The Davidic king of the Jews is also the Christ (2:2,4)1. King of the Jews (2:2)2. Christ (2:4)

C. The Christ/Davidic king is to be worshiped (2:2,8,10-11)1. By Gentiles (2:2,10-11)2. By Jews (2:8)

D. God preserves his Christ and king in Bethlehem (2:7-8,12)1. Herod’s ominous actions (2:7-8)2. God’s intervention: the Magi’s dream (2:12)3. Magi’s response: obedient return by another route (2:12)

II. The Escape to Egypt: God preserves his Christ and king inEgypt (2:13-18) [compare Ex. 1-2 and 1 Sam. 16 – 2 Sam. 2]A. Jesus escapes the rival king Herod (2:12-15)

1. The danger: Herod will kill Jesus (2:12-13)2. God’s intervention: Joseph’s dream (2:13)3. Joseph’s response: obedient flight to Egypt (2:14-15)4. Fulfillment of prophecy confirms Jesus as Christ and king

(2:15)B. Herod’s response (2:16-18)

1. Slaughter of the innocents (2:16)2. Fulfillment of prophecy confirms Jesus as Christ and king

(2:17-18; see also Jer. 31)III. The Return to Nazareth (2:19-23) A. God restores his Christ and king from Egypt (2:19-21)

1. Herod’s death removes the threat to Jesus’ life (2:19-20)2. God’s intervention: Joseph’s dream (2:19-20)3. Joseph’s response: obedient return from Egypt (2:21)

B. God preserves his Christ and king in Nazareth (2:22-23)1. Another threat to Jesus: Archelaus (2:22)2. God’s intervention: Joseph’s dream (2:22)3. Joseph’s response: obedient move to Nazareth (2:22-23)4. Fulfillment of prophecy confirms Jesus as Christ and king

(2:23)

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QUESTIONS FOR DISCUSSION

1. In this chapter Matthew condensed all the events of Jesus’ lifefrom the time of his infancy to the time his ministry began.How does this help you understand Matthew’s purpose inwriting this chapter? Does Matthew appear to have been moreinterested in preserving the history of Jesus’ life, or in teachinga particular lesson? If he was more interested in teaching alesson, what was the lesson? How should this lesson affect theway you read this gospel, if at all?

2. How does the magi’s response differ from that of Herod and thepeople of Jerusalem? How do you think Matthew’s originalaudience reacted to this difference? What does this say aboutMatthew’s purpose in relating this story?

3. How did the magi learn of Jesus’ birth? Did they employbiblically acceptable means to discover his birth? How do thedetails of the story help you answer this question?

4. Why did Herod want to kill Jesus? Could he have succeeded ifthe Magi or Joseph had not obeyed their dreams? Explain yourreasoning.

5. According to Jesus elsewhere in this gospel, one must worshiponly God (4:8-10). On what basis was it acceptable for the magito have worshiped Jesus? If it was because Jesus was divine,how could the magi have known this?

6. In Hosea 11, where this prophecy “Out of Egypt I called myson” is found, God was referring to the past event of theExodus, not foretelling a future event. In what sense did Jesus’flight to Egypt and subsequent return “fulfill” this prophecy?

7. How many of the “fulfilled” prophecies in this chapteroriginally referred directly to Jesus? What does this tell youabout the way Matthew used Old Testament prophecy? Howshould this influence the way you read the rest of Matthew’s

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gospel? Do you think other New Testament writers may haveshared Matthew’s perspective on Old Testament prophecy?

8. Why did Herod kill the babies? On what grounds do yousuppose he was able to accomplish this? How do you feel whenyou read about this massacre? Is it simply a detail you readwithout involvement? How does this gruesome detail functionin the story?

9. What themes or elements do you see recurring throughout thenarrative? Do these themes or elements help you determineMatthew’s main point? If so, how? What was his main point?Does this create any expectations in you regarding what youmay find in the rest of Matthew’s gospel?

10. Does the teaching in this chapter seem consistent with what youknow about Matthew’s theology? Is there anything in thischapter that seems inconsistent with what you know aboutMatthew’s theology?

11. What elements in this chapter also appeared in chapter 1? Howdoes chapter 2 continue and build on chapter 1? How does itlead into and relate to chapter 3?

QUESTIONS FOR FURTHER STUDY

1. How did a Gentile (Herod) get to be king over the Jews, and tobe recognized as king by the Jews themselves?

2. Why do you suppose the Jews were troubled by the birth oftheir Christ?